THEOSISTheodoret of Cyrus
Question 28. Why is Jonadab, the son of Shimea, referred to as wise (2 Sam. 13:3) by the writer? Similarly, Moses spoke of the serpent as ‘the subtlest of all the creatures of the field’ (Gen. 3:1). It is essential to understand that the Divine Scriptures do not uniformly praise the term wise. As it states, ‘they that are wise are ashamed’ (Jer. 4:22), and it also says, ‘God has chosen the foolish things of the world to shame the wise’ (1 Cor. 1:27). Solomon is noted for being ‘wiser than all the wise men of Egypt’ (1 Kings 5:10, 11); however, the wise men of Egypt were corrupt. Here, the Divine Scripture does not commend Jonadab's advice, but his wisdom, which enabled him to discern what action was required.
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Nevertheless, he did not utilize his innate abilities appropriately; rather, he aided Amnon’s immoral behavior and partook in the wrongdoing he orchestrated. Scripture tells us, ‘If you have seen a thief, you have been a partner with him, and have been a partaker with an adulterer’ (Psalms 49:18). The phrase ‘a garment mottled’ (άστραγαλωτόν) (2 Kings 13:18) is rendered by Aquila as ‘a garment in fruit’ (καρπωτόν), implying it had fruit imagery woven into it; today, this type of garment is termed πλουμαρικόν; and Josephus translated it as ‘a garment reaching to the heels.’ The incident involving Tamar marks a significant origin of the tragedies within the royal family. Although the king was distraught upon discovering the sin, his deep affection for Amnon as his firstborn son restrained him from inflicting punishment for this grievous act. Yet, Tamar’s half-brother, who was both proud and brazen, initially concealed his fury and, after two years, invited his brothers to a sheep-shearing event, where he ultimately killed Amnon and fled to his maternal grandfather, since Maachah, his mother, was the daughter of King Talmai of Geshur (2 Sam. 3:3). The king mourned deeply for both the son who was slain and the son who had committed the act. However, after three years had passed and his anger had subsided with time, the commander devised a plan; he crafted a parable intended to evoke the king’s compassion, presenting it through the lips of an insightful woman. This woman approached the king and, at the suggestion of the commander, stated: ‘I am a widow; I have given birth to two sons. When they grew up, a fierce dispute erupted, resulting in one son being slain by the other. Since no one would mediate, the survivor now faces a demand for his life. If this occurs, I shall remain a widow, grieved and sorrowing, and my family line would be extinguished, leading to the loss of my husband’s memory.’ In her words, she indirectly referenced the king's decision not to punish Amnon and his inability to assuage Absalom's sorrow. The king could not remedy the situation and found only futile anger in his response. As the king was moved by her plea and promised to instruct the commander to cease the oppression of her kin, she used further eloquent speech that enchanted the king’s ears. When the king swore, ‘As the Lord lives, not a hair of your son will fall to the earth’ (2 Sam. 14:11), she immediately added that her son could not escape death if the king’s son did not first return from his exile, using the latter as a model for the former. She posed that if the king’s son was absent, they would have cause to argue, given the exile of the king's son. In addition, the woman queried, ‘Why do you think this of the people of God?’ Is it necessary to persist in breaking the king's promise by not returning your son who has been denied life, for your son has died? (2 Kings 14:13) - essentially asking how the king could free her son from death without first allowing his own son to return. The king consoled her regarding the deceased: ‘Your son is dead, like water spilled on the ground, which cannot be gathered again’ (2 Sam. 14:14), signifying that no soul should have hope for the one lost. He cautioned against bringing death to the living while grieving the loss of two. This line of reasoning about Absalom deftly segued into expressions of his own sorrow, ensuring that the conversation did not seem solely aimed at addressing his own concerns: ‘Your servant has come to speak to the king; if the king will not heed the words of his servant...’ (2 Sam. 14:15-18). Upon hearing this, the king discerned the true nature of her tale and questioned whether Joab had masterminded her words. The woman admitted that Joab had indeed crafted her narrative; ‘for that you should come to this word, which your servant Joab has made’ (2 Kings 14:20), implicating that it was necessary for her to pose her plea in such a manner so that, reflecting his own anguish in her contrived sorrow, the assistance she sought for her son would ultimately serve the king’s interest. The king responded to her words, instructing Absalom to return, yet forbidding any sight of him at first, eventually relenting at Joab's entreaty. However, after four years, Absalom attempted to seize power under the guise of a sacrifice in Hebron, where he declared himself king and plotted to kill his father. Upon learning of this betrayal, the king recognized the prudent course of action was to flee temporarily. Many mighty men, including six hundred elite soldiers and Ittai the Gittite, who had recently allied with David’s cause, followed him. The king urged him to return, reminding him that he was a foreigner, having only just arrived, and that it was unjust for someone who had just joined to share in their burdens: ‘Why do you also come with us? Return and live with the king, for you are a foreigner and have just come from your own country. Should I make you travel with us today?’ (2 Sam. 15:19-20). What is noteworthy about David is his humility. Even while being pursued and threatened by the treachery of his son, he refrained from labeling him a murderer, instead referring to him as king, and, in his moment of need, showed concern for the welfare of the foreigner. For he said to Ittai, ‘Return, and bring back your brothers with you, and may the Lord show you steadfast love and faithfulness’ (2 Kings 15:20). Despite the king's efforts to demonstrate care and support for him, Ittai vowed loyalty to David, declaring, ‘As the Lord lives, and as my lord the king lives, wherever my lord shall be, whether in life or death, there your servant will be’ (2 Kings 15:21). All these events serve as lessons for us, emphasizing the importance of remaining loyal to friends not just in times of ease but also in moments of turmoil.